Sentences with phrase «view of development as»

The researchers theorized that the transplanted cells induced changes in neighboring cells, leading to today's view of development as a series of cell - cell interactions.

I was faced with two extremes: a view of revelation as incapable of development, and a view of development as incapable of being revelation.

Not exact matches

Despite not doing traditional business development in the form of cold calling, Mark, in fact, monetizes his business through what he refers to as «authority,» or being viewed as an industry expert through his own blog and social media content which he says creates an emotional connection with potential clients.

The vast majority of sellers view business development as an activity limited to finding new accounts.

Learn from the best as he uses the most popular apps to teach you development concepts — by making your own clones of current apps such as Instagram and Snapchat, you'll get a behind - the - scenes view at what makes these apps incredible.

«That should be viewed as a positive development by the (Bank of Canada), though progress on reducing the «key vulnerability» of elevated household debt will likely be very slow,» RBC economist Josh Nye wrote in a research note.

Viewing projects as having a fixed end date doesn't reflect the modern reality of rapid development cycles.

«That should be viewed as a positive development by the Bank of Canada, though progress on reducing the «key vulnerability» of elevated household debt will likely be very slow.»

In author and seasoned commodity trader Carley Garner's quest to guide traders through the process of commodity market analysis, strategy development, and risk management, «Higher Probability Commodity Trading» discusses several alternative market concepts and unconventional views such as option selling tactics, hedging futures positions with options, and combining the practice of fundamental, technical, seasonal, and sentiment analysis to gauge market price changes.

«We view this development positively for Canadian - listed companies with U.S. operations, as it significantly reduces their risk profile, and may be the spark investors need to take advantage of attractive valuation opportunities,» Russell Stanley, an analyst with Echelon Wealth Partners, wrote in a note to clients.

The German company has already inked alliances with Cisco, IBM, and others to work on V2X communication systems, which many experts view as key in the development of autonomous vehicles.

In fact, they see their weaknesses as sources of personal development, and use arguments as an opportunity to refine their views.

Trump vowed during the campaign to void U.S. commitments made in Paris last year to curb climate - changing carbon emissions, and to tear down regulatory barriers that he viewed as impeding development of coal, oil, and natural gas.

Although the annual meeting is run by a Swiss non-profit organization, the World Economic Forum is typically viewed as a conference for the establishment where central bankers and policymakers can promote traditional theories of economic development and monetary policy.

What looks like a bubble at first glance can be viewed as a long - term strategy for funding drug development, one that involves private funds, pharmaceutical companies and the public markets, along with a good deal of risk — and, sometimes, high reward.

Innovation & development: How cryptocurrencies can be viewed through conventional innovation frameworks, what this unique positioning tells us about their future as a technology, and what possibilities exist for cryptocurrencies in developing countries as crucibles of transparency, positive change and financial inclusion.

While I don't subscribe to even a majority of Barfield's views on other subjects, as a poet I have to say that his views on the nature, development, and purpose of language ring true.Don't know if any of this makes sense, but there it is.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

To the unsuspecting reader, it might seem that Altizer has in fact returned to his first stage, but for those who view Altizer's development as an ever - increasing awareness of the full implications of the dialectical method, Buddhism is now seen as the reversible (i.e., dialectical) ground on which a new radical Christianity can be founded.

I will also try to establish, or at least render plausible, the view that while the distinction between a logic of reason and a logic of the understanding may have been one that was necessary and legitimate for Hegel to maintain, it has, given developments in modern logic, as well as changes in the modern view of the nature of metaphysical thinking, become obsolescent.

The answer to this question can not be found, as is so often claimed, in the inadequacies of the preacher so far as his rhetorical skill, his use of apt illustrations, his logical development of theme, and so forth are in view.

Hans Conzelmann has united these various lines of development into a unified view of Jesus» eschatology and his person, in which christology replaces chronology as the basic meaning of Jesus» message: the kingdom which Jesus proclaims is future, but the «interim» is of no positive significance to him.

Those who knew Bonhoeffer found that the development of the spiritual life as he outlined it was not exciting to begin with, but as time passed they reassessed their views and came to regard their six - month stay in the Finkenwalde experiment as a high point of their lives.

In this lecture, which like the others in this series is intended as a general exposition of process views rather than a Christian development of them, we shall not make as full use of his teaching as we shall of that in other representatives of the school.

Accordingly, I have outlined a position which views development as integral to a particular way of interpreting the status of religious beliefs, and have illustrated it with the way we image God.

From this point of view history can not be understood as a purely immanent development, for it is partially a product of an encounter with a primary reality which transcends culture and gives rise to it.

The development and the abandonment of certain beliefs are integral to this view of the status of religious beliefs.3 Such an interpretation is in stark contrast to the first one inasmuch as it has a different epistemological basis.

Viewed from the perspective of human development — the most important perspective — unpaid work in the home or with children is as important for a flourishing society as investment banking at Goldman Sachs, perhaps more so.

Thus the philologist would ascertain the meaning of a passage of the Indian Atharva - Veda; the historian would assign it to a period in the cultural, political, and religious development of the Hindu; the psychologist would concentrate on its origin and significance as an expression of feeling and thought; and the anthropologist would deal with it from a folkloristic point of view.

Second, one may well argue against my view, that although the Hebraic development as consummated in Jesus won out over the decadent Hellenism of the first and second centuries, this tells us nothing of its relationship to the healthy Hellenism of the axial period.

But while the possibility of such contact is admitted, there is no justification for the exaggerated view put forward by such scholars as De Boer, Von Kremer, and D. B. Macdonald that the development of Muslim theology was largely influenced by Christian thought.

For Bergson, like many process thinkers (Peirce, James and Dewey come particularly to mind), the entire concept of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270).

If NT theology is understood as a response to certain key events of the life of Jesus in narrative form, a comparison of the different traditions (synoptics, John, Paul) suggest a development, if not different understanding.I view this as a «human construct».

In as much as this view sees body and soul as distinct but complementary it is harmonious with the approach fostered by Faith movement (e.g. March 2008 editorial: Body and Soul - Rediscovering Catholic Orthodoxy) but Ward's approach falls short of the Catholic understanding of the soul as being immediately created by God, rather than «emerging» from a gradual process of complex development.

As Hartshorne has argued, the difference between himself and Whitehead on this matter is not very great, but the clarity with which he has pursued it constitutes a major development of Whitehead's views.

Furthermore, if we consider the teachings of «original» Buddhism to be identical with the nucleus of the older sources of the Himayana scriptures, then we must immediately admit that these teachings, as well as the whole «religion of Buddha,» underwent a marked change in their later development; and we can readily understand how, from the standpoint of the «classical ideal» this development might be viewed as nothing but deprivation and decline.

Such developments within academic disciplines are highly significant in a society in which the social sciences are viewed as instruments for the clarification, support and advancement of the government's philosophy and policies.

The Bible is viewed not only as an historical or canonical document, but as a description of the individual soul's journey of spiritual development and commentary on what happens when different states of consciousness interact with one another in the collective drama of human existence.

This ecological point of view underlies such international organizations as The Food and Agriculture Organization, the UN Conference on Trade and Development (and consequent establishment of a Trade Board), UNESCO, the UN Special Fund and Technical Assistance program, and others.

The development of such a comprehensive view has long been a need, for it has become clearer and clearer as we have become familiar and involved with a constantly widening horizon of different musical aims and practices, that the old «common practice» theories of harmony and counterpoint could no longer be overhauled or extended, but had by necessity to be replaced by a way of description and analysis that treated the «common practice» of Western music from the late seventeenth to the end of the nineteenth centuries as only one instance of a much wider musical method and practice that could be applied to all of Western music, from its origins to the present, as well as to music of other cultures.»

As it explained, «For two decades of economic and social developments, people have organized their intimate relationships and made choices that define their views of themselves and their places in society in reliance on the availability of abortion in the event that contraception should fail....

In the dominant mechanistic view, the information stored in a DNA molecule was seen as totally determinative of the future development of the organism.

Both are constitutional ideals which should be approximated as nearly as possible while respecting other important principles, Separation should be viewed as a development friendly to religion in a heterogeneous society rather than as a hostile turn of events.

Recognition of the need for an interpenetrative societal view of the world, perhaps more than any specific philosophical requirement, has led process - thinkers to place their emphasis upon «becoming», as a dynamic movement of development in relationship, rather than upon «being»; here, they insist, is the best «model» for our understanding of God.

The so - called Tridentine rite, of course, far from being «medieval» has roots deep in pre-medieval antiquity (it is in any case a strange view of history in which the Counter-Reformation took place in the middle ages), and is a living manifestation of the Newmanian principle of development, wherebya process of continuous change is inevitable if the essence of the Church's faith is to remain the same: for, as The Catholic Herald pointed out in its admirable leader, the reforms of Pope St Pius V, enshrined in the Missal of 1570, itself containing ancient elements, «were inspired by the Council of Trent.

As to method, the older view was rooted in the traditional ecclesiastical theory of Mark's derivation from Matthew — which modern Synoptic study completely reverses — and it took for granted a conception of «Paulinism» which made the Apostle to the Gentiles responsible for everything in primitive Christianity which could not be squared with a crass, reactionary Christian Judaism; it completely ignored the development of a Gentile type — or types — of Christianity apart from and even prior to the work of Paul.

Hence, on this issue, I see no objection to viewing DNA as a type of machine.1 Furthermore some machines can self - replicate if given the right instructions and materials, they are counterentropic, and they can determine necessary conditions for the development of other machines.

Some views of child development stress an early phase of self - centredness and narcissism as essential in the growth of the personality.

If we view economic development in terms of its contribution to the health and well being of human communities and natural ecosystems, we will not seek increased production as such as the good in itself.

In his early research into the child's world - view, Piaget showed that the thing - concept, as Whitehead criticized it, actually appears rather late in a child's development and represents an abstraction from earlier and more concrete perceptions (RME) Not until around ten years of age does the child come to see «things» in reality in the way the adult sees «things» in reality and uses the thing - concept consciously, that is argumentatively.